HOW WELL DO YOU KEEP THE LAW?

In going through my daily Lectio Divina, I thought about Philippians 2:5 and Matthew 22:37 when Christ told us that he did not come to change the Law but to fulfill it. I wondered, as I still do, what that might mean. I found four listings of the law to be helpful in my seeking God.

I. THE OLD TESTAMENT LAW

What follows are the 613 laws that Jews must follow. I am going to write them out in full in order for you to see how the people at the time of Christ, especially Pharisees, were, sincere people trying to keep the law of Moses. You will notice that some of these laws are not found in scripture but in the traditions that come down through the centuries. I offer my reflections on this article at the end. I am struck by the transformation of Law from the Old Testament and what Christ fulfilled in the New Testament. Matthew 22:37

“Below is a list of the 613 mitzvot (commandments). It is based primarily on the list compiled by Rambam in the Mishneh Torah, but I have consulted other sources as well. As I said in the page on halakhah, Rambam’s list is probably the most widely accepted list, but it is not the only one. The order is my own, as are the explanations of how some rules are derived from some biblical passages.”

For each mitzvah, I have provided a citation to the biblical passage or passages from which it is derived, based primarily on Rambam. For commandments that can be observed today, I have also provided citations to the Chafetz Chayim’s Concise Book of Mitzvot (CCA refers to affirmative commandments; CCN refers to negative commandments; CCI refers to commandments that only apply in Israel). Commandments that cannot be observed today primarily relate to the Temple, its sacrifices and services (because the Temple does not exist) and criminal procedures (because the theocratic state of Israel does not exist).

That an Ammonite or Moabite shall never marry the daughter of an Israelite (Deut. 23:4) (negative).

Not to exclude a descendant of Esau from the community of Israel for three generations (Deut. 23:8-9) (negative).

Not to exclude an Egyptian from the community of Israel for three generations (Deut. 23:8-9) (negative).

That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage (Deut. 23:18) (CCN133). SeeMarriage.

That one who divorced his wife shall not remarry her, if after the divorce she had been married to another man (Deut. 24:4) (CCN134). See Divorce.

That a widow whose husband died childless must not be married to anyone but her deceased husband’s brother (Deut. 25:5) (CCN135) (this is only in effect insofar as it requires the procedure of release below).

To marry the widow of a brother who has died childless (Deut. 25:5) (this is only in effect insofar as it requires the procedure of release below ) (CCA45).

That the widow formally release the brother-in-law (if he refuses to marry her) (Deut. 25:7-9) (CCA46).

Forbidden Sexual Relations

Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6) (CCN110).

Not to have intercourse with a woman, in her menstrual period (Lev. 18:19) (CCN132).

Not to have intercourse with another man’s wife (Lev. 18:20) (CCN124).

Not to commit sodomy with a male (Lev. 18:22) (CCN116).

Not to have intercourse with a beast (Lev. 18:23) (CCN117).

That a woman shall not have intercourse with a beast (Lev. 18:23) (CCN118).

Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24) (CCN143).

Times and Seasons

That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2) (affirmative) (the authority to declare months is inferred from the use of the word “unto you”).

Not to travel on Shabbat outside the limits of one’s place of residence (Ex. 16:29) (CCN7). See Shabbat.

Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30) (CCN87). See Kosher slaughtering.

Not to eat the flesh of a beast that died of itself (Deut. 14:21) (CCN86). See Kosher slaughtering.

To slay cattle, deer and fowl according to the laws of shechitah if their flesh is to be eaten (Deut. 12:21) (“as I have commanded” in this verse refers to the technique) (CCA48). See Kosher slaughtering.

The Firstborn

To break the neck of the firstling of an ass if it is not redeemed (Ex. 13:13; Ex. 34:20) (CCA56).

Not to redeem the firstling of a clean beast (Num. 18:17) (CCN109).

Kohanim and Levites

That the kohanim shall put on priestly vestments for the service (Ex. 28:2) (affirmative). See Kohein.

Not to tear the High Kohein’s robe (Ex. 28:32) (negative). See Kohein.

That the kohein shall not enter the Sanctuary at all times (i.e., at times when he is not performing service) (Lev. 16:2) (negative). See Kohein.

That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3) (CCN141). See Kohein, Care for the Dead.

That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3) (CCA59). See Kohein, Care for the Dead; Mourning.

That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) (negative). See Kohein.

To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8) (CCA50). See Kohein.

That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11) (negative). See Kohein, Care for the Dead.

That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11) It has been learnt by tradition that a kohein, who does so, violates the prohibition, “Neither shall he go in “, and also the prohibition “He shall not defile himself” (negative). See Kohein, Care for the Dead.

To set apart a portion of the dough for the kohein (Num. 15:20) (CCA57). See Kohein.

That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3) (negative). See Kohein, Levi.

That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7) (negative).

That the Levite shall serve in the Sanctuary (Num. 18:23) (affirmative). See Levi.

To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) (affirmative). See Levi.

That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) (negative). See Levi.

That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1) (negative). See Levi.

That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) (affirmative). See Kohein.

T’rumah, Tithes and Taxes

That an uncircumcised person shall not eat of the t’rumah (heave offering), and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10) but it is not explicitly set forth in the Torah. Traditionally, it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes (negative). See Brit Milah: Circumcision

Not to alter the order of separating the t’rumah and the tithes; the separation be in the order first-fruits at the beginning, then the t’rumah, then the first tithe, and last the second tithe (Ex. 22:28) (negative) (CCI19).

To give half a shekel every year (to the Sanctuary for provision of the public sacrifices) (Ex. 30:13) (affirmative).

That a kohein who is unclean shall not eat of the t’rumah (Lev. 22:3-4) (negative). See Kohein.

That a person who is not a kohein or the wife or unmarried daughter of a kohein shall not eat of the t’rumah (Lev. 22:10) (negative). See Kohein.

That a sojourner with a kohein or his hired servant shall not eat of the t’rumah (Lev. 22:10) (negative). See Kohein.

Not to eat tevel (something from which the t’rumah and tithe have not yet been separated) (Lev. 22:15) (negative) (CCI18).

To set apart the tithe of the produce (one tenth of the produce after taking out t’rumah) for the Levites (Lev. 27:30; Num. 18:24) (affirmative) (CCI12). See Levi.

To tithe cattle (Lev. 27:32) (affirmative).

Not to sell the tithe of the herd (Lev. 27:32-33) (negative).

That the Levites shall set apart a tenth of the tithes, which they had received from the Israelites, and give it to the kohanim (called the t’rumah of the tithe) (Num. 18:26) (affirmative) (CCI13). See Kohein, Levi.

Not to eat the second tithe of cereals outside Jerusalem (Deut. 12:17) (negative).

Not to consume the second tithe of the vintage outside of Jerusalem (Deut. 12:17) (negative).

Not to consume the second tithe of the oil outside of Jerusalem (Deut. 12:17) (negative).

Not to forsake the Levites (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival (negative). See Levi.

To set apart the second tithe in the first, second, fourth and fifth years of the sabbatical cycle to be eaten by its owner in Jerusalem (Deut. 14:22) (affirmative) (CCI14) (today, it is set aside but not eaten in Jerusalem).

To set apart the second tithe in the third and sixth year of the sabbatical cycle for the poor (Deut. 14:28-29) (affirmative) (CCI15) (today, it must be separated out but need not be given to the poor).

To give the kohein the due portions of the carcass of cattle (Deut. 18:3) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so) (CCA51). See Kohein.

To give the first of the fleece to the kohein (Deut. 18:4) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so) (CCA52). See Kohein.

To set apart t’rumah g’dolah (the great heave-offering, that is, a small portion of the grain, wine and oil) for the kohein (Deut. 18:4) (affirmative) (CCI11). See Kohein.

Not to expend the proceeds of the second tithe on anything but food and drink (Deut. 26:14). Anything outside of things necessary for sustenance comes within the class in the phrase “Given for the dead” (negative).

Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed (Deut. 26:14) (negative).

Not to eat the Second Tithe, when mourning (Deut. 26:14) (negative).

To make the declaration, when bringing the second tithe to the Sanctuary (Deut. 26:13) (affirmative) (CCI17).

The Temple, the Sanctuary and Sacred Objects

Not to build an altar of hewn stone (Ex. 20:22) (negative).

Not to mount the altar by steps (Ex. 20:23) (negative).

To build the Sanctuary (Ex. 25:8) (affirmative).

Not to remove the staves from the Ark (Ex. 25:15) (negative).

To set the showbread and the frankincense before the L-rd every Shabbat (Ex. 25:30) (affirmative).

To kindle lights in the Sanctuary (Ex. 27:21) (affirmative).

That the breastplate shall not be loosened from the ephod (Ex. 28:28) (negative).

To offer up incense twice daily (Ex. 30:7) (affirmative).

Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9) (negative).

That the kohein shall wash his hands and feet at the time of service (Ex. 30:19) (affirmative). See Kohein.

To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) (affirmative). See Kohein.

Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) (CCN145).

Not to anoint a stranger with the anointing oil (Ex. 30:32) (negative).

Not to compound anything after the formula of the incense (Ex. 30:37) (CCN146).

That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16) (affirmative).

To remove the ashes from the altar (Lev. 6:3) (affirmative).

To keep fire always burning on the altar of the burnt-offering (Lev. 6:6) (affirmative).

Not to extinguish the fire on the altar (Lev. 6:6) (negative).

That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6) (negative). See Kohein.

That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6) (negative). See Kohein.

That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) (negative). See Kohein.

That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11) (negative).

That when the Ark is carried, it should be carried on the shoulder (Num. 7:9) (affirmative).

To observe the second Passover (Num. 9:11) (affirmative).

To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) (affirmative).

Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12) (negative).

Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) (negative).

To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) (affirmative).

To watch over the edifice continually (Num. 18:2) (affirmative).

Not to allow the Sanctuary to remain unwatched (Num. 18:5) (negative).

That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a guilt-offering for a known trespass (affirmative). See Asham: Guilt Offering.

Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of G-d); nor may sacred scriptures be destroyed (Deut. 12:2-4) (CCN157). See The Name of G-d.

Sacrifices and Offerings

To sanctify the firstling of clean cattle and offer it up (Ex. 13:2; Deut. 15:19) (at the present time, it is not offered up) (CCA53).

To slay the Paschal lamb (Ex. 12:6) (affirmative).

To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) (affirmative).

Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9) (negative).

Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) (negative).

Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) (negative).

Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) (negative).

Not to take any of the flesh of the Paschal lamb from the company’s place of assembly (Ex. 12:46) (negative).

Not to break a bone of the Paschal lamb (Ex. 12:46) (negative).

That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) (negative). See Brit Milah: Circumcision

Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex. 24:25) (negative).

Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18; Ex. 24:25) (negative).

Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15) (negative).

That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13) (affirmative).

That an individual shall bring a sin-offering if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision (Lev. 4:27-28) (affirmative). See Chatat: Sin Offering.

To offer a sacrifice of varying value in accordance with one’s means (Lev. 5:7) (affirmative).

Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8) (negative).

Not to put olive oil in a sin-offering made of flour (Lev. 5:11) (negative).

Not to put frankincense on a sin-offering made of flour (Lev. 5:11) (negative).

That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering. This is called a guilt-offering for doubtful sins (Lev. 5:17-19) (affirmative). SeeAsham: Guilt Offering.

That the remainder of the meal offerings shall be eaten (Lev. 6:9) (affirmative).

Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) (negative).

That the High Kohein shall offer a meal offering daily (Lev. 6:13) (affirmative).

Not to eat of the meal offering brought by the kohanim (Lev. 6:16) (negative).

To burn meat of the holy sacrifice that has remained over (Lev. 7:17) (affirmative).

Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) The penalty is excision (negative).

Not to eat of holy things that have become unclean (Lev. 7:19) (negative).

To burn meat of the holy sacrifice that has become unclean (Lev. 7:19) (affirmative).

That a person who is unclean shall not eat of things that are holy (Lev. 7:20) (negative).

A kohein’s daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev. 10:14, Lev. 22:12) (negative). See Kohein.

That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) (affirmative). See Birth.

That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10) (affirmative).

That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) (affirmative).

That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) (affirmative).

To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev. 16:3-34) (affirmative).

Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) (negative).

Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8 ) (negative).

Not to sanctify blemished cattle for sacrifice on the altar (Lev. 22:20) This text prohibits such beasts being set apart for sacrifice on the altar (negative).

That every animal offered up shall be without blemish (Lev. 22:21) (affirmative).

Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21) (negative).

Not to slaughter blemished cattle as sacrifices (Lev. 22:22) (negative).

Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22) (negative).

Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) (negative).

Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25) (negative).

That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) (affirmative).

Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30) (negative).

To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10) (affirmative). See The Counting of the Omer.

Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev. 23:14) (CCN101). See The Counting of the Omer.

I am struck by these 613 laws to be kept by Israel as a way to show that they loved God. The Shema Yisrael (Deuteronomy 6:5) is the core of all these laws for they all tell how the people can love God with their whole heart, their whole mind, all their strength.

Many of the laws we hold dear come from these 613 laws designed to keep the tribes of Israel as One. I am struck by how much the laws are designed to help the tribes love God, as in the Shema Yisrael, as seen in #6 in the G-d above. (God’s name is unpronouncable to Jews)

Christ’s coming to us as God brings simplicity and truth, that which the Law alone cannot bring. Christ has only one command, one Law for his followers, love one another as I have loved you. But that command emcompasses all of the hopes and dreams of the OT tribes, all the longings of the Church to live daily living as Christ wanted us to do, all the laws that are really ways to love others as Christ loved us. Christ is the Law, the Way, the Truth, and the Life.

Laws in the OT are like street signs, they help you regulate where you are going. They are not the destination any more as the Catholic Church is the destination or purpose for being Catholic, but Christ is.

Listening to the late Aidan Kavanaugh, O.S.B., at that time our instructor in Sacramental Theology at St. Meinrad School of Theology, St. Meinrad, Indiana, he related how a fictional character he called Mrs. Murphy would sit in the back of her Church silently praying for God’s mercy and would know more than all the learned theologians combined. I wondered how this could be. In the past five years, as I have continued with my Lectio Divina on Philippians 2:5, I am beginning to get a glimps of what he meant. http://www.stmeinrad.edu

When you read these grounds of our heritage, what are your thoughts about the continuity between OT and NT?

II. THE LAW OF ST. BENEDICT

When reading the 613 Laws that God gave to the Israelites, I was struck by two things, 1. Even though humans came up with these Laws, they treated them as from God, not humans. 2. St. Benedict had laws to help us love one another in his Holy Rule, especially for me as a Lay Cistercian in Chapters 4-5-7 and the Prologue. Faith has a lot to do with all these laws. Keeping the law for the sake of the law is something that made Christ angry. In the OT, keeping the laws from God was a way to be close to God through covenant. In the NT, Christ shares himself with us through Eucharist and Mercy. In my journey as a Lay Cistercian, I catch glimmers of what the monks and nuns might experience in a monastery with their focus on preferring nothing to the love of Christ. One such glimpse is that I must read Chapter 4 of the Rule of St. Benedict every day in the hopes of becoming what I read. The same could be said for the 613 Jewish laws. All of these laws are holy because God is holy and they help all of us to become more like what we read through the power and Mystery of Faith.

When I observe the law, such as a STOP sign, it tells me something, “Stop or you will get hurt.” It regulates the behavior of many people so that there is right order. What is significant is that law or the sign is outside of ourselves given to us by someone other than ourselves for the good of all. Sin is when we run the red light, even if we don’t think we are hitting another automobile or fail to get caught.

Here is the rest of the story, what Christ was trying to tell us; the power of the law is not the law buy the heart who takes it into themselves to transform themselves into the one who gave us the law. When Christ told us in Matthew 22 that he did not come to abolish the law and the prophets, it was to show that the letter of the law might change but to fulfill the purpose of the law, to love God more perfectly, would not change.

Matthew 5:16-18 New Revised Standard Version Catholic Edition (NRSVCE)16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.The Law and the Prophets17 “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. 18 For truly I tell you, until heaven and earth pass away, not one letter,[a] not one stroke of a letter, will pass from the law until all is accomplished.

Here are the rules of St. Benedict. Read them carefully. I read them every day in the hopes of one day being what they say.

(8) To honor all men (cf 1 Pt 2:17). (9) And what one would
not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).

(10) To deny one’s self to
follow Christ (cf Mt 16:24; Lk 9:23).

(11) To chastise the body (cf 1 Cor 9:27).

(12) Not to seek after pleasures.

(13) To love fasting.

(14) To relieve the poor.

(15) To clothe the naked…

(16) To visit the sick (cf Mt 25:36).

(17) To bury the dead.

(18) To help in trouble.

(19) To console the sorrowing.

(20) To hold one’s self-aloof
from worldly ways.

(21) To prefer nothing to the love of Christ.

(22) Not to give way to anger.

(23) Not to foster a desire for revenge.

(24) Not to entertain deceit in the heart.

(25) Not to make a false peace.

(26) Not to forsake charity.

(27) Not to swear, lest perchance one swear falsely.

(28) To speak the truth with heart and tongue.

(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).

(30) To do no injury, yea, even patiently to bear the injury
done us.

(31) To love one’s enemies (cf Mt 5:44; Lk 6:27).

(32) Not to curse them that curse us, but rather to bless
them.

(33) To bear persecution for justice sake (cf Mt 5:10).

(34) Not to be proud…

(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).

(36) Not to be a great eater.

(37) Not to be drowsy.

(38) Not to be slothful (cf Rom 12:11).

(39) Not to be a murmurer.

(40) Not to be a detractor.

(41) To put one’s trust in God.

(42) To refer what good
one sees in himself, not to self, but to God.

(43) But as to any evil in himself, let him be convinced that
it is his own and charge it to himself.

(44) To fear the day of judgment.

(45) To be in dread of hell.

(46) To desire eternal life with all spiritual longing.

(47) To keep death before one’s eyes daily.

(48) To keep a constant watch over the actions of our life.

(49) To hold as certain that God sees us everywhere.

(50) To dash at once against Christ the evil thoughts which
rise in one’s heart.

(51) And to disclose them to our spiritual father.

(52) To guard one’s tongue against bad and wicked speech.

(53) Not to love much speaking.

(54) Not to speak useless words and such as provoke laughter.

(55) Not to love much or boisterous laughter.

(56) To listen willingly to holy reading.

(57) To apply one’s self often to prayer.

(58) To confess one’s past sins to God daily in prayer with
sighs and tears, and to amend them for the future.

(59) Not to fulfill the
desires of the flesh (cf Gal 5:16).

(60) To hate one’s own will.

(61) To obey the commands of the Abbot in all things, even
though he himself (which Heaven forbid)
act otherwise, mindful of that precept of the Lord: “What they say, do ye; what
they do, do ye not” (Mt 23:3).

(62) Not to desire to be called holy before one is; but to be
holy first, that one may be truly so called.

(63) To fulfill daily
the commandments of God by works.

(64) To love chastity.

(65) To hate no one.

(66) Not to be jealous; not to entertain envy.

(67) Not to love strife.

(68) Not to love pride.

(69) To honor the aged.

(70) To love the younger.

(71) To pray for one’s enemies in the love of Christ.

(72) To make peace with an adversary before the setting of
the sun.

(73) And never to despair of God’s mercy.Behold, these are theinstruments of the spiritual art, which, if they have been applied withoutceasing day and night and approved on judgment day, will merit for us from theLord that reward which He hath promised: “Theeye hath not seen, nor the ear heard, neither hath it entered into the heart ofman, what things God hath prepared for them that love Him” (1 Cor 2:9).

MY REFLECTIONS

The law is the realm of the mind. The Spirit is the realm of the heart. When you read holy thoughts as above, you can still be standing on the platform of the World and not the Spirit. Using these words of St. Benedict, I try to follow the five levels of spiritual awareness, each one deeper than the last.

Read the Word

Pray the Word

Share the Word

Be the Word you read, pray, and share.

Enjoy the Word

I recite Chapter 4 every day, but I do so with the hope that I can become what I read. I ask the Holy Spirit to help me in my transformation from self to God. Do I automatically reach completion with each of the Tool for Conversion of Life? No. Each day, like the movie about the Groundhog Day, I have to begin anew, with one exception–it gets easier sometimes takin steps fowards rather than two step back.

These prescriptions are very concrete reminders of what I must do if I want to love others as Christ loves me.

III. THE TEN COMMANDMENTS

The Ten Commandments are given to us to help us love God more and keep the covenant relationship. As Erich Fromm states in his book, The Art of Loving, there are four characteristics of love: knowledge, respect, caring, responsibility.

The Old and New Testaments are to show us how to love by looking at how God loves us. Respect, knowledge, caring and responsibility are four characteristics embedded in these statutes. You might recognize these characteristics as those also in Erich Fromm’s book, The Art of Loving.

These commands are ones that help the people in the 12 Tribes of Israel keep the covenant relationship of love with God. Even today, they form the basis of our morality, how we treat one another.

The first three commands deal with how we should related to God. The next seven commands show us how to deal with our neighbor. They are, in my opinion the foundation for all of our moral judgements.

Deuteronomy 5 New Revised Standard Version Catholic Edition (NRSVCE)The Ten Commandments5 Moses convened all Israel, and said to them:Hear, O Israel, the statutes and ordinances that I am addressing to you today; you shall learn them and observe them diligently. 2 The Lord our God made a covenant with us at Horeb. 3 Not with our ancestors did the Lord make this covenant, but with us, who are all of us here alive today. 4 The Lord spoke with you face to face at the mountain, out of the fire. 5 (At that time I was standing between the Lord and you to declare to you the words[a] of the Lord; for you were afraid because of the fire and did not go up the mountain.) And he said:6 I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; 7 you shall have no other gods before[b] me.8 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 9 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me, 10 but showing steadfast love to the thousandth generation[c] of those who love me and keep my commandments.11 You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.12 Observe the sabbath day and keep it holy, as the Lord your God commanded you. 13 Six days you shall labor and do all your work. 14 But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you. 15 Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm; therefore the Lord your God commanded you to keep the sabbath day.16 Honor your father and your mother, as the Lord your God commanded you, so that your days may be long and that it may go well with you in the land that the Lord your God is giving you.17 You shall not murder.[d]18 Neither shall you commit adultery.19 Neither shall you steal.20 Neither shall you bear false witness against your neighbor.21 Neither shall you covet your neighbor’s wife.Neither shall you desire your neighbor’s house, or field, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.

5 When Jesus[a] saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.4 “Blessed are those who mourn, for they will be comforted.5 “Blessed are the meek, for they will inherit the earth.6 “Blessed are those who hunger and thirst for righteousness, for they will be filled.7 “Blessed are the merciful, for they will receive mercy.8 “Blessed are the pure in heart, for they will see God.9 “Blessed are the peacemakers, for they will be called children of God.10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.11 “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely[b] on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

The Beatitude just don’t make sense, at first glance. Who in their right mind believes that the meek inherit the earth. Earth history is replete with nations taking over nations. Rome tried to conquer the world, and so did Hitler and Stalin. The Beatitudes that Jesus gave us describe a place where those things are the norm and the result of keeping the prescription. The Beatitudes talk about Heaven not Earth. They talk about three universes (physical, mental and spiritual) and not just two (physical and mental).

The peacemakers are not called children of God in this lifetime but in the next. The Ten Commands were given to Moses on a mountain top (power and authority) for the people to love each other. Christ gave us the Beatitudes on a mountaintop so that we could know what awaits us in Heaven and what is expected of us while we live on earth. Of course, we don’t live up to the Beatitudes, but we have these prescriptions to SHOW us what it should be like. All we are bid do is try our best in this lifetime.

V. THE ONE RULE OF CHRIST

Although you could argue for many laws, there is only command that Christ gave us.

John 13:34-35 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.”

Deuteronomy 6:5-10 NRSVCE –

Deuteronomy 6:5-10 New Revised Standard Version Catholic Edition (NRSVCE)5 You shall love the Lord your God with all your heart, and with all your soul, and with all your might. 6 Keep these words that I am commanding you today in your heart.

Matthew 22:37-40 New Revised Standard Version Catholic Edition (NRSVCE)37 He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. 39 And a second is like it: ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang all the law and the prophets.”

When you look at all five of these prescription lists, what do you notice? They are all designed to help you love more.

Things are getting simpler with Christ. We go from 613 prescriptions for what it means to love down to one. What are your thoughts about that?

Keeping the list is different than allowing the list to lead you from just mouthing the words to feelin them in your heart through your behavior. Matthew 25:31-46.

Keeping the letter of the law is not as important as allowing you to become what you read.

Galatians 3 New Revised Standard Version Catholic Edition (NRSVCE)

Law or Faith

3 You foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly exhibited as crucified! 2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? 3 Are you so foolish? Having started with the Spirit, are you now ending with the flesh? 4 Did you experience so much for nothing?—if it really was for nothing. 5 Well then, does God[a] supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard?6 Just as Abraham “believed God, and it was reckoned to him as righteousness,” 7 so, you see, those who believe are the descendants of Abraham. 8 And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” 9 For this reason, those who believe are blessed with Abraham who believed.10 For all who rely on the works of the law are under a curse; for it is written, “Cursed is everyone who does not observe and obey all the things written in the book of the law.” 11 Now it is evident that no one is justified before God by the law; for “The one who is righteous will live by faith.”[b]12 But the law does not rest on faith; on the contrary, “Whoever does the works of the law[c] will live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who hangs on a tree”— 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith.The Promise to Abraham15 Brothers and sisters,[d] I give an example from daily life: once a person’s will[e] has been ratified, no one adds to it or annuls it. 16 Now the promises were made to Abraham and to his offspring;[f] it does not say, “And to offsprings,”[g] as of many; but it says, “And to your offspring,”[h] that is, to one person, who is Christ. 17 My point is this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to nullify the promise. 18 For if the inheritance comes from the law, it no longer comes from the promise; but God granted it to Abraham through the promise.The Purpose of the Law19 Why then the law? It was added because of transgressions, until the offspring[i] would come to whom the promise had been made; and it was ordained through angels by a mediator. 20 Now a mediator involves more than one party; but God is one.21 Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. 22 But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ[j] might be given to those who believe.23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.

25 But now that faith has come, we are no longer subject to a disciplinarian, 26 for in Christ Jesus you are all children of God through faith. 27 As many of you as were baptized into Christ have clothed yourselves with Christ. 28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s offspring,[k] heirs according to the promise.

BEING A CATHOLIC UNIVERSAL MEMBER UNDER THE LAW

Here are some thoughts from a broken-down, old Lay Cistercian about the Law, Faith, the Spirit, and how all of this works towards the glory of God.

Christ came, not to destroy the Law, but to fulfill it.

Fulfilling it means what is essential about the Law moves forward.

There is an Old Covenant with the Twelve Tribes of Israel (10 of whom were assumed into Assyria) and fulfilled by Christ and the Twelve Apostles in a New Covenant, one of love for each other as Christ loves us.

The Old Testament is exclusive of those who are not Jewish. The New Testament (Acts of the Apostles) had to struggle to move from a georraphical area (although that is still true) to the whole world.

For those who believe in Faith (a gift from God, not because of your belief), spirituality opens up past the statues and regulations to one law– Shema Yisrael Deuteronomy 6:5 and Matthew 22:37).